River Ganges Regained her Purity at Varanasi

This is the Adhi Keshav temple and the Adhi Keshav Ghat in Varanasi.

River Ganges is originally Trivikraman's Sri Pada Theertam -  the water that washed the holy feet of Trivikraman. When the Lord had taken Vamana Avatar and then took the huge form of Trivikraman to measure the lower seven worlds with one foot and upper seven with one foot, His right foot reached  Brahma's Satya Loka. Seizing this opportunity, Brahma instantly washed His foot and offered his prayers to it. This water that he washed His feet with became Ganga and is flowing as a river even today in Satya Loka.  It was this river that Bhageerata brought down to earth after performing penance. In order to regulate her flow, Shiva offered to receive her on his head and regulate the flow through his hair.  This is the first source of dosham or impurity for Ganga.

After Shiva regulated her flow on earth, she was flowing unhindered when she disturbed Maharishi Jahnu's penance. The angered rishi swallowed her. Upon Bhageerata's request, he let her go through his ears. That is how she got her name as Jhanavi. This is her second source of dosham or impurity - as she had become the uchishtam (jhoota or echil) of Jahnu maharishi.

At the Adhi Keshav Ghat in Varanasi, Swami Ramanuja during his all India digvijayam (tour) released her from those impurities by washing his feet. Ramanuja, an avatar of Adiseshan or Seshnag, thus helped river Ganges regain her purity at Varanasi.

 

Karma, Knowledge, Bhakti, Moksha

1. Balance of Karma is of two types - Punya and Papa.
2. Everybody acts/reacts according to what each person knows.
3. Actions result in Karma - either Punya or Papa based on whether the act has pleased the Lord or not. If the Lord is pleased, the result if Punya Karma. If the Lord is not pleased the result is papa karma.
4. Punya and Papa in normal circumstances have to be spent by experiencing happiness and unhappiness. When you are happy you are spending Punya karma. When you are unhappy or in pain, you are spending papa karma.
5. Each person acts by his/her independent knowledge and decision.  You are responsible for your actions, not God. Therefore one should own his/her decisions, and always think and act without making impulsive decisions.
6. What we know affects our decision-making ability.
7. Shastras, especially Smriti's describe how one should live life. Living life according to scriptures pleases God. Doing things that the scriptures tell us to avoid, or not doing what they have ordained us to do will result in Papa karma. Therefore, one must learn the scriptures to understand the Do's and Dont's so as to live according to them. Living as described in the scriptures is called Karma Yoga.
8. The cause of ignorance is Balance of Karma. As we continue doing Karma Yoga, it pleases the Lord, and by His blessings, some critical pieces of knowledge dawns upon us.
9. The newly acquired knowledge will further strengthen our resolve to continue performing Karma yoga. This results in more knowledge dawning upon the individual, merely by the Lord's grace.
10. Thus, knowledge acquired by the Lord's grace is more favorable and appropriate for one's spiritual progress than the knowledge acquired through human effort of reading, understanding, doing penance, meditation, etc.
11.  Knowledge as it matures, becomes Bhakti (Devotion). Such Bhakti will be more steadfast than Bhakti cultivated towards the Lord by human effort.
12. Knowledge and Bhakti continue to grow in the individual merely by the Lord's infinite grace. The individual continues his Karma Yoga, even as the knowledge and bhakti continue to intensify.
13. The realization that the Knowledge and Bhakti is a result of the Lord's grace helps the person to give up self effort towards spiritual growth. At that point the person performs Sharanagati or complete surrender to the Lord.
14. Upon complete surrender, the Lord wipes out the individual's remaining Karmic Balance from the timeless past or Sanchita Karma.
15. He has assured that He gives Moksha to those that surrender to Him, at the end of the very physical life the person is leading. That life becomes the individual's last birth on earth.
16. Having performed Sharanagati, the individual continues to perform Karma yoga not expecting anything else in return (what else does one need more in life, having received the assurance from the Lord that Moksha is guaranteed at the end of the life?). This is called Nishkamya Karma.
17. Such a person lives the rest of his/her life merely for the Lord's happiness and becomes interested in doing only those things that pleases the Lord - like singing for Him, cooking for Him, reading about Him, sharing thoughts about Him, extolling His great qualities, enjoying the company of others that have surrendered to Him, serving Him at his temples, serving others that have surrendered to Him, serving the Acharya that facilitated his surrender to the Lord, and merely "experiencing His grace." He is not interested in other worldly activities, accomplishments, and achievements. The Lord is his only wealth.
18. Such a person understands that everything in this world is subservient to Him, and that the world cannot exist without Him.
19. From this point onwards, as the individual slowly detaches himself from worldly life, merely by the Lord's grace, the Bhakti becomes Para-Bhakti. It is a state in which the individual is looking up to the Lord for anything he/she needs even for survival.
20. Again merely by the Lord's grace, the Para Bhakti becomes Para-Gnana. In the Para-Gnana state the individual is able to see the Lord (Darshana Samanakara Sakshatkaram).
21. As the individual ascends to the Kingdom of God in Srivaikuntham he/she achieves the final state of purity called Parama-Bhakti. In this state, the individual is unable to bear even a second of separation from the Lord.
22. All this spiritual progress happens merely by the Lord's effort and not by the individual soul's effort. The liberation of the individual soul is therefore the Lord's responsibility and not that of the individual. In fact, he refuses to intervene if the individual continues to make self-effort towards spiritual progress. Knowing this, one should not waste any more time, and simply surrender to the Lord through a qualified Acharya.



 

Equality in Hinduism - Bhagavat Gita based Analysis

It has been alleged by many sickulars in India that the Bhagavat Gita propagates casteism and therefore caste based discrimination and untouchability based on Bhagavan's statement that "Chaturvarnyam maya srishti". Some even allege that it propagates violence since it asks Arjuna to take up arms against the Kauravas! They are selectively looking at fragments of statements than looking at the whole message.  In the same Bhagavat Gita, in Chapter 5, Shloka 18, Bhagavan declares,

"VidyA vinaya sampannE brAhmanE gavi hastinI | suni chaiva svapAkE cha paNditA: sama darshina: ||

PanditA: refers to the learned person. sama  darshina: refers to "sees as equal." So what all does the learned person see as equal?  He takes examples of living beings that are diverse - from a man born as a brahmin to animals such as elephant, cow, and dog, to a man born in the caste of dog-eaters.  How can, the Bhagavad Gita that says that even the animals are equal to human beings of diverse births be a source of discrimination? It can only be seen as a great equalizer that is propagating Universal Equality for all - including animals, all over the globe and not merely India.  Such is its Universal Message, that there is nothing wrong in declaring it a Universal Scripture rather than merely India's national scripture. Every Indian, no matter which religion he/she is born into should be proud of the fact that such a scripture originated in this land. On the contrary, it is Abrahamic religions that differentiate the religious beliefs of people and call for "conversion of non-believers".  Not Hinduism.

One has to acknowledge however, that there is huge diversity in the world by birth.  Even if we cast aside religious, national, and caste differences there is vast economic differences. While governments of the world can work towards harmonizing these material inequalities, true equality can only be established spiritually.

Karma, the cause and effect

1. Purpose of life is evolution or growth.  
2. Evolution refers to evolution of intellectual ability and physical capabilities we achieve thereof. For example, we are presently able to fly from one location to another - however, we strive to innovate in order to be able to fly faster. We are presently able to fly and send objects to outer space - even beyond this solar system - we want to be able to send objects to other galaxies.
3. There is life on other planets and they are much more evolved in terms of their intellectual and physical capabilities. For example, they are able to travel to cosmic destinations (including earth) simply by desiring to do so. They are able to change their physical form to any type of body they want to take on. 
4. While these life-forms are capable of appearing in front of human beings, by their desire, they are staying away. They choose to reveal themselves only to selected human beings that have achieved some basic qualifications through a rigorous path described in the Hindu Holy scriptures.
5. These extra-terrestrials with higher capabilities than us differ in their capabilities from each other. There are some that are more evolved than the others. For example, the Devas are more accomplished than the human beings; Brahma, Rudra, Skanda, Vinayaka etc. are more accomplished than the Devas; The Mukta-Atma's residing in SriVaikuntham are more accomplished than Brahma, etc.
6. The Mukta-Atma's living in Srivaikuntham represent the highest form of intellectual evolution we can achieve. That is the final destination - there is no evolution beyond that. Mukta-Atma's therefore may be described as the "MOST Perfect Beings".
7. God is higher than the "MOST Perfect Beings" and has capabilities that He does not share with anyone. For Example: He alone can Create worlds of existence for all beings.  He alone can absolve the Karma (noun) of the less perfect beings, thereby opening up the possibility of the less perfect being to evolve into the Most Perfect Being.
8. Karma (Noun) is the blocking factor that deters us from achieving the higher intellectual evolution. 
9. Life has been given to us in order to achieve these higher intellectual forms by spending the balance of Karma we have accumulated and thereby stimulating the intellect to achieve these higher forms.
10. Out of His compassion, He has given us, the less perfect being,  a chance to spend our Karma, grow intellectually, and attain the state of Most Perfect Being.
11. Balance of Karma (Noun) is the reason we are born into this life. 
12. It is not an accident that you have got a human body while an animal has got that animal body. It is all based on one's Balance of Karma.
13. Once born, every one HAS to perform karma (actions ) (verb). No human being is exempt.
14. As a result of performing actions, one acquires Karma (noun) - as Punya or papa (Positive or Negative).
15. When one enjoys/suffers consequences of ones karma (actions) (verb), he/she spends Punya/Papa Karma (Noun).
16. The Balance of Karma (Noun) has to be exhausted in order open up the opportunity to higher intellectual evolution. Whilst exhausting Balance of Karma (noun), one should carefully perform karma (actions) (verb) such that he/she does not acquire additional Karma (noun) in the process!!!
17. It is a trick or knack one has to understand. It is attitudinal. A change in attitude when performing karma (action) (verb) can ensure that the actor does not accumulate Punya or Papa for whatever he/she has done.
18. The beginning Balance of Karma (noun) chosen for this birth is called Prarabdha Karma.  There is a bigger Balance of Karma - A huge accumulation since zillions of birth each human being has taken - this is called Sanchita Karma.
19. By doing appropriate actions and living within the framework described in the shastras one does not get punya or papa karma.  However, not living the framework described in the shastras and doing actions that are forbidden in the shastras, one gets papa karma. For example, Shastra's mandate the human beings belonging to the first three varnas to perform nithyakarma. Performing them the way it is stated in the shastras will not attract any Karma (noun). Not performing them, will attract papa karma. "Do" what shastras tell you to do. Stay away from doing what the shastras tell you "not to do." 
20. Shastra Vashyatvam - the mandate to live within the framework described in shastras is applicable only to human beings - not to animals. (Animals cannot read/learn the shastras and live according to them). Therefore, Punya and Papa karma are also applicable only for those born as human beings.
21. It is the individual human being's duty to know which varna he/she is born into, and live according to the varna-ashrama dharma prescribed by the shastras.  
22. The objective of life is to endure happiness and sorrow to exhaust the punya or papa in the prarabdha karma one is born with. When prapabdha is completed, one will NOT stay even a second longer on earth. When you are happy, punya Karma (noun) is being spent; When you are suffering, papa Karma (nounc) is being spent. 
23. Karma (noun) accumulated during this birth - both punya and papa karma are called agami karma. they are stored along with sanchita karma for future use.
24. Based on the balance of karma for next life, the body one will take in the next life is determined. It is also determined based on the desires one has had in this life. 
25. If one so desires, during this life time itself, one can spend all the accumulated karma (Prarabdha, and Sanchita) and achieve the highest form of evolution to become the Most Perfect Being. Prapatti is the only path that lets one to accomplish this at the end of this life itself. All other paths lets you to accomplish this goal over several future births (innumerable).
26. Prapatti needs to be performed only through a qualified guru/acharya. The guru/acharya cannot be by-passed and God does not accept prapatti performed by individuals out of their own realization.

18 sins as described in Kaisika Puranam

Kaisika Puranam – Nampaaduvaan charitram is an important Srivaishana pramanam celebrated by poorvacharyas. It is enacted every year at Thirukkurungudi on the Kaisika ekadasi day.
It enshrines the story of Nampaaduvan, a chandala by birth, who, out of realization of aatma swaroopam realizes that life’s goal is eternal servitude to Sriman Narayana. He executes his atma swaroopam to perfection during his lifetime, when on a Kaisika Ekadasi day, on his way to serving the Lord with his singing skills at 3 AM in the morning before the temple doors opened, is caught by a Brahma Rakshas. Nampaaduvan assures the Brahmarakshas that he will return to it to become its prey as soon as he has completed his service to the Lord.  Brahmarakshas does not let him go. Nampaaduvan vows to return describing one sin at a time saying that may he incur such a sin if he does not return.  The 18 sins mentioned by Nampaaduvaan are each crueler than the next one, with the 18th one being the cruelest of all.

1. Based on proof, “Satyam Bhoota hitam proktam”, not being truthful. (i.e telling lies)
2. Having sexual relationship with another man’s wife (sex with married woma/en)
3. When inviting a guest of honor for having food at home, showing partiality in measure and quality of food offered to the guest v. food he himself intakes.
4. Donating a piece of land to a Brahmin and then taking it back (land grabbing from a Brahmin)
5. Enjoying the company of a woman when she is young and then leaving her in older age
6. Having sex (even with own wife) on the day of Amavasya and other occasions after performing tharpanam for ancestors.
7. Not showing gratitude to someone that has offered food.
8. Offering the hand of his daughter to someone and then backtracking on that promise.
9. Eating anything without taking bath on Sashti, Ashtami, Amavasya, and Chaturdasi. (Note that the vedic proof, ”Snaathva Bhunjeeta” requires one to consume anything only after taking bath, any day of the week).
10. Promising a donation and then backtracking on it.
11. Having sex with a friend’s wife, especially when the friend has performed an act of goodwill toward him.
12. Having sex with one’s acharyan’s wife (because acharyan is the cause of Moksha) or a King’s wife (Because the King is the cause of fulfillment of worldly desires).
13. Having married two women, showing more affection towards one than the other.
14. Leaving one’s wife, who has come to the husband in complete surrender, in her youth.
15. Obstructing the path of a herd of cattle that is rushing to drink water, out of extreme thirst.
16. Sin attributed to Brahmahatyam (killing a Brahmin) and Pancha Maha Pataham’s (Murder, theft/burglary, adultery, telling lies, betrayal).
17. Worshipping devatas other than Vasudeva (Sriman Narayanan)
18. Considering other devatas to be equal to Sriman Narayanan.  

Hindu Temples in Tamilnadu in HR&CE control

As most naive Hindus, people think the money to pay in Hindu temples go for the upkeep and maintenance of these temples. Here is an eye-opener based on what I have heard from reliable sources:

1. HR&CE does not pay any salary to the archakar swami of big and popular temples. The archakas make a living from the money people contribute on the plate when they show the harathi to the public. Essentially this means, they live off of tips and do not get a regular salary from the temple.  In village side temples the archarkar swami, paricharakar (reponsible for offering prasadam to the Lord) and cook (responsible for cooking the prasadam for the Lord) are respectively paid a small token salary (usually not more than Rs.1000 per month). This salary is paid by the HR&CE irrespective of whether any money has been collected from the temple or not. In these temples as well, all the money that you put in the plate when the archakar comes around, goes to him exclusively. This has been the case historically since known. However, this is really not much. Therefore archakas of villages continue to live in poverty with hardly any money to provide for their children's education and therefore needless to say - they do not want their children to join this profession! At the present rate, do not be surprised if tomorrow temples become "Self-service" only! Without even one time a day pooja, will temples continue to retain their sanctity? Of course HR&CE will continue to do its duty of opening the temples and closing them at the appointed hours.  There may be no pooja, no archana, no offering of neivdyam or prasadam to the Lord....

2. In many temples the HR&CE provides limited materials for the temple kitchen (thiru mada palli) to cook the prasadam for the Lord.  Many of these kitchens have not been modernized and continue to use centuries old vessels for cooking. Some generous people have also contributed vessels (with their names imprinted or painted on them.)

3. Special events conducted at the temples like the "Car Festival", Brahmotsavam, Pavitrotsavam, and other utsavams are exclusively conducted from sponsorship by general public. If no contributions - the utsavams are not conducted. Please be aware that if you decide to sponsor an event from your personal savings, you will have to pay a tax of 16% on the contribution to the Government!

4.  All the money that you have contributed in the Hundi, buying archana ticket, special darshan ticket, sponsoring abhishekam or thirumanjanam or other procedures (for which the HR&CE has rate cards in almost all temples - both in the city and village-side) goes exclusively to the state exchequer. They may or may not be used to fund welfare of Hindus. Some of these funds may be used by the state exchequer to fund the "freebies" program they promise during elections! There is no stopping them.  Some of the money may be used to for welfare of non-Hindu communities as well.  Only the State can answer how it uses the funds.

5. Electrification and modernization of temples are taken up from time to time based on interest conveyed by individuals. Some EO's take a cut from these individual contributions. A classic story goes - a private trust wanted to take up the painting of the outside walls of a village-side temple and said it was ready to spent up to one lakh on that activity. The EO asked them, what's in it for me...how much will you pay me for allowing to take up this activity. Sometimes, when the HR&CE attempts to take up such modernization on its own effort they have only caused damage to structures, mural paintings, etc.

God save the Hindu temples from HR&CE!

Iraamaanusa Nootrandaadi Lecture 8

Iraamaanusa Nootrandaadi Lecture 8

Please follow this link for lecture 8  (Pasuram 1 and 2) of Iraamaanusa Nootrandaadi.Pillai Lokam Jeeyar Vyakhyanam

https://archive.org/details/Rn12-7-14Pasuram1And2PljVyakhyanam